Rudolf Steiner Biography

Rudolf Steiner was born in the small village of Kraljevec, Austria (now in Croatia) in 1861 and died in Dornach, Switzerland in 1925. In university, he concentrated on mathematics, physics, and chemistry. Having written his thesis on philosophy, Rudolf Steiner earned his doctorate and was later drawn into literary and scholarly circles and participated in the rich social and political life of Vienna.

During the 1890s, Rudolf Steiner worked for seven years in Weimar at the Goethe archive, where he edited Goethe's scientific works and collaborated in a complete edition of Schopenhauer's work. Weimar was a center of European culture at the time, which allowed Steiner to meet many prominent artists and cultural figures. In 1894 Rudolf Steiner published his first important work, Intuitive Thinking as a Spiritual Path: A Philosophy of Freedom, now published as one of the Classics in Anthroposophy.

When Rudolf Steiner left Weimar, he went to Berlin where he edited an avant-garde literary magazine. Again he involved himself in the rich, rapidly changing culture of a city that had become the focus of many radical groups and movements. Rudolf Steiner gave courses on history and natural science and offered practical training in public speaking. He refused to adhere to the particular ideology of any political group, which did not endear him to the many activists then in Berlin.

In 1899, Rudolf Steiner's life quickly began to change. His autobiography provides a personal glimpse of his inner struggles, which matured into an important turning point. In the August 28, 1899 issue of his magazine, Steiner published the article "Goethe's Secret Revelation" on the esoteric nature of Goethe's fairy tale, The Green Snake and the Beautiful Lily. Consequently, Steiner was invited to speak to a gathering of Theosophists. This was his first opportunity to act on a decision to speak openly and directly of his spiritual perception, which had quietly matured since childhood through inner development and discipline. Rudolf Steiner began to speak regularly to theosophical groups, which upset and confused many of his friends. The respectable, if often radical scholar, historian, scientist, writer, and philosopher began to emerge as an "occultist." Steiner's decision to speak directly from his own spiritual research did not reflect any desire to become a spiritual teacher, feed curiosity, or to revive some ancient wisdom. It arose from his perception of what is needed for our time....

Some works by Rudolf Steiner studied at Educate Yourself For Tomorrow:

How to Know Higher Worlds by Rudolf Steiner
Mystics After Modernism by Rudolf Steiner
The Philosophy of Freedom by Rudolf Steiner
Intuitive Thinking as a Spiritual Path by Rudolf Steiner
Reincarnation and Immortality by Rudolf Steiner

This information about Rudolf Steiner is courtesy of www.SteinerBooks.org.

Spiritual Science - Rudolf Steiner 

Rudolf Steiner considered it his task to survey the spiritual realities at work within the realms of nature and throughout the universe. He explored the inner nature of the human soul and spirit and their potential for further development in a spiritual and scientific manner; he developed new methods of meditation; he investigated the experiences of human souls before birth and after death; he looked back into the spiritual history and evolution of humanity and Earth; he made detailed studies of reincarnation and karma. After several years, Rudolf Steiner became increasingly active in the arts. It is significant that he saw the arts as crucial for translating spiritual science into social and cultural innovation.

Spiritual Science was the term Rudolf Steiner used from spiritual investigations through a rigorous and careful process to achieve a high standard of accuracy. Accurate results through spiritual science could be achieved by careful and meticulous work on the seekers part to develop a high moral and spiritual character, so that his or her own inner distortions would not taint spiritual visions of the higher worlds. Seekers at similar levels of development could then achieve similar understandings of reality, much in the same way that scientists may explore the material world, thus promoting a scientific spiritual investigation. These spiritual understandings can be attained by a path of spiritual development as laid out in many of Rudolf Steiner's books, such as How to Know Higher Worlds and Spiritual Knowledge as an Intuitive Path. Although mystical perception was a part of this, character development and the proper balance of thinking, willing and feeling was an important part of self development towards a true spiritual science.

Rudolf Steiner did not believe in keeping esoteric knowledge secret in the modern age, so his books, founded on his own investigations are also deeply aligned within the western spiritual tradition. Therefore Rudolf Steiner's material provides us not only with an introduction to his own unique path of personal and spiritual development, but one that helps us understand many of the mysteries within the western spiritual tradition. His use of the terms spiritual science and the intentions behind spiritual science were to provide a coherent and systematic spiritual approach which would appeal to the modern mind steeped within scientific thought.

Anthroposophy is the term that Rudolf Steiner coined for his spiritual movement, which literally translates as spiritual wisdom. Rudolf Steiner saw the anthroposophy movement as a way to help people and humanity gather in more harmonious community and promote positive spiritual values. Anthroposophy found a new home when in 1913, the construction of the Goetheanum in Dornach, Switzerland began. This extraordinary wooden building took shape gradually during the First World War. An international group of anthroposophy volunteers collaborated with local builders and artisans to shape the unique carved forms and structures designed by Steiner. Rudolf Steiner viewed architecture as a servant of human life, and he designed the Goetheanum to support the work of anthroposophy -- drama and eurythmy in particular. The Goetheanum was burned to the ground on New Year's Eve, 1922 by an arsonist. Rudolf Steiner designed a second building, which was completed after his death. It is now the center for the Anthroposophical Society and its School of Spiritual Science.

After the end of World War I, Europe was in ruins and people were ready for new social forms. Attempts to realize Steiner's ideal of a "threefold social order" as a political and social alternative was unsuccessful. Nevertheless, its conceptual basis is even more relevant today. Steiner's social thinking and intention for the Anthroposophy movement can be understood only within the context of his view of history. In contrast to Marx, Steiner saw that history is shaped essentially by changes in human consciousness changes in which higher spiritual beings actively participate. We can discover our own understanding of this relationship through spiritual development and investigate this systematically through spiritual science.

We can build a healthy social order only on the basis of insight into the material, soul, and spiritual needs of human beings, which was the basis of Rudolf Steiner and Anthroposophy. Those needs are characterized by a powerful tension between the search for community and the experience of the human I, or true individuality. Community, in the sense of material interdependence, is the essence of our world economy. Like independent thinking and free speech, the human I, or essential self, is the foundation of every creative endeavor and innovation, and crucial to the realization of human spirit in the arts and sciences. Steiner's formed the Anthroposophy movement so that it could further these values.

Without spiritual freedom, culture withers and dies. Individuality and community are lifted beyond conflict only when they are recognized as a creative polarity rooted in basic human nature, not as contradictions. Each aspect must find the appropriate social expression. We need forms that ensure freedom for all expressions of spiritual life and promote community in economic life. The health of this polarity, however, depends on a full recognition of the third human need and function -- the social relationships that relate to our sense of human rights. Here again, Steiner emphasized the need to develop a distinct realm of social organization to support this sphere -- one inspired by the concern for equality that awakens as we recognize the spiritual essence of every human being. This is the meaning and source of our right to freedom of spirit and to material sustenance.

These insights are the basis of Steiner's responses to the needs of today, and have inspired renewal in many areas of modern life. Doctors, therapists, farmers, business people, academics, scientists, theologians, pastors, and teachers all approached him for ways to bring new life to their endeavors. The Waldorf school movement originated with a school for the children of factory employees at the Waldorf-Astoria cigarette factory. Today, Waldorf schools are all over the world. There are homes, schools, and village communities for children and adults with special needs. Biodynamic agriculture began with a course of lectures requested by a group of farmers concerned about the destructive trend of "scientific" farming. Steiner's work with doctors led to a medical movement that includes clinics, hospitals, and various forms of therapeutic work. As an art of movement, eurythmy also serves educational and therapeutic work.

Rudolf Steiner spoke very little of his life in personal terms. In his autobiography, however, he stated that, from his early childhood, he was fully conscious of the invisible reality within our everyday world. He struggled inwardly for the first forty years of his life not to achieve spiritual experience but to unite his spiritual experiences with ordinary reality through the methods of natural science. Steiner saw this scientific era, even in its most materialistic aspects, as an essential phase in the spiritual education of humanity. Only by forgetting the spiritual world for a time and attending to the material world can new and essential faculties be kindled, especially the experience of true individual inner freedom.

During his thirties, Rudolf Steiner awakened to an inner recognition of what he termed "the turning point in time" in human spiritual history. That event was brought about by the incarnation of the Christ. Steiner recognized that the meaning of that turning point in time transcends all differences of religion, race, or nation and has consequences for all of humanity. Rudolf Steiner was also led to recognize the new presence and activity of the Christ. It began in the twentieth century, not in the physical world, but in the etheric realm -- the invisible realm of life forces -- of the Earth and humanity. Steiner wanted to nurture a path of knowledge to meet today's deep and urgent needs. Those ideals, though imperfectly realized, may guide people to find a continuing inspiration in anthroposophy for their lives and work. Rudolf Steiner left us the fruits of careful spiritual observation and perception (or, as he preferred to call it, spiritual research), a vision that is free and thoroughly conscious of the integrity of thinking and understanding inherent in natural science.

This information about Rudolf Steiner is courtesy of www.SteinerBooks.org.

Rosicrucians

The outer history of the Rosicrucians has been traced back to the publications of the Fama Fraternitatis, Confession Fraternitatis and The Chemical Marriage of Christian Rosenkreutz in the early 17th century, sparking off a great interest in alchemy and spiritual orders more generally. However, the roots of this movement can be traced far further back into Platonic and Egyptian times.

When we look at the history of Rosicrucianism, it can be seen as a movement designed to counterbalance the dogmas of exoteric Christianity and its overemphasis on suffering and sin. Thus, Rosicrucians focused on individual spiritual experience or gnosis. Additionally, the Rosicrucians were trying to prepare a spiritual path for the modern mind, one which increasingly is influenced by the scientific paradigm. The Rosicrucian approach incorporated entering into a deeper relationship with the natural world as a way of connecting to the spiritual world and the use of the mind in the form of study and imagination. We live in the age of the scientific paradigm and so naturally tend to use the mind in study and exploration of the world around us. This Rosicrucian path is designed to use these strengths and to help the spiritual seeker move deeper within by utilizing them in a spiritually oriented manner.

A modern example of a Rosicrucian was Rudolf Steiner and his spiritual science. Goethe was also strongly influenced by alchemical thought and his approach to nature is a Rosicrucian path of spiritual development. And if we look back at western thought, and the great many individualities who served to further our culture - Da Vinci, Hesse, Franklin, Lincoln, Emerson and others, we can see they were either associated with some kind of spiritual movement (Gnosticism, Freemasonry, Rosicrucianism, or others) or exhibit the type of thinking that lies within a Rosicrucian path of spiritual development

We study these great thinkers at Educate Yourself for Tomorrow, and hope you'll join us in a self-exploration of your own consciousness, by working with the works of these Masters of the Western Tradition

HUM 203: BENJAMIN FRANKLIN, AMERICAN INITIATE
Learn how Benjamin Franklin was both a Freemason and a Rosicrucian and more about this great man. Explore Franklin's ideas in respect to your own path of spiritual growth and self discovery.

HUM 306: EMERSON, SPIRITUAL TEACHER
Ralph Waldo Emerson, the American transcendentalist, poet, essayist, and reformer has served as one of the founders of America's cultural heritage. But today he can also serve as a spiritual teacher, a guide to the intimate processes of awakening our slumbering organs of spiritual perception. In countless ways, including the example of his life, he showed that "the holy and mysterious sources of life" were available to anyone, at any hour of the day, who can "listen for the right word." Emerson taught that the harmony of one's own mind is the basis for inner development and self-transformation.

HUM 202: THE HIDDEN WISDOM OF GOETHE
Learn about Goethe's approach to science and personal development, a method Rosicrucian path of spiritual development.

HUM 204: THE BHAGAVAD GITA, RUDOLF STEINER AND SELF-EDUCATION
Explore the Bhagavad Gita and compare it with Rudolf Steiner's Rosicrucian based path of spiritual development

HUM 102: HESSE AND JUNG: GNOSTICISM IN MODERN FORM
Follow the works of these two modern day alchemists and spiritual teachers. This course explores the thinking of these two men and applies it to our own path of self growth and spiritual development.